Chap. XVIII.—The Pythagoreans and Stoics, While They Hold the Immortality of the Soul, Foolishly Persuade a Voluntary Death.

Others, again, discuss things contrary to these, namely, that the soul survives after death; and these are chiefly the Pythagoreans
and Stoics. And although they are to be treated with indulgence because they perceive the truth, yet I cannot but blame them,
because they fell upon the truth not by their opinion, but by accident. And thus they erred in some degree even in that very
matter which they rightly perceived. For, since they feared the argument by which it is inferred that the soul must necessarily
die with the body, because it is born with the body, they asserted that the soul is not born with the body, but rather introduced
into it, and that it migrates from one body to another. They did not consider that it was possible for the soul to survive
the body, unless it should appear to have existed previously to the body. There is therefore an equal and almost similar error
on each side. But the one side are deceived with respect to the past, the other with respect to the future. For no one saw
that which is most true, that the soul is both created and does not die, because they were ignorant why that came to pass,
or what was the nature of man. Many therefore of them, because they suspected that the soul is immortal, laid violent hands
upon themselves, as though they were about to depart to heaven. Thus it was with Cleanthes441441Cleanthes was a Stoic philosopher, who used to draw water by night for his support, that he might devote himself to the study of philosophy
by day. He ended his life by refusing to take food. and Chrysippus,442442Chrysippus was a disciple of Zeno, and, after Cleanthes, the chief of the Stoic sect. According to some accounts, he died front an excessive draught of wine; according to others,
from excessive laughter. with Zeno,443443Zeno, the chief of the Stoic sect. He is said to have died from suffocation. and Empedocles,444444Empedocles was a philosopher and poet. There are various accounts of his death; that mentioned in the text is usually received. who in the dead of night cast himself into a cavity of the burning Ætna, that when he had suddenly disappeared it might be
believed that he had departed to the gods; and thus also of the Romans Cato died, who through the whole of his life was an imitator of Socratic ostentation. For Democritus445445 There are various accounts respecting the death of Democritus. was of another persuasion. But, however,

“By his own spontaneous act he offered up his head to death; “446446Lucretius, iii. 1041.

and nothing can be more wicked than this. For if a homicide is guilty because he is a destroyer of man, he who puts himself
to death is under the same guilt, because he puts to death a man. Yea, that crime may be considered to be greater, the punishment
of which belongs to God alone. For as we did not come into this life of our own accord; so, on the other hand, we can only
withdraw from this habitation of the body which has been appointed for us to keep, by the command of Him who placed us in
this body that we may inhabit it, until He orders us to depart from it; and if any violence is offered to us, we must endure
it with equanimity, since the death of an innocent person cannot be unavenged, and since we have a great Judge who alone always
has the power of taking vengeance in His hands.

All these philosophers, therefore, were homicides; and Cato himself, the chief of Roman wisdom, who, before he put himself to death, is said to have read through the treatise of Plato which he wrote on the immortality of the soul, and was led by the authority of the philosopher to the commission of this
great crime; yet he, however, appears to have had some cause for death in his hatred of slavery. Why should I speak of the
Ambraciot,447447Cleombrotus of Ambracia. who, having read the same treatise, threw himself into the sea, for no other cause than that he believed Plato?—a doctrine altogether detestable and to be avoided, if it drives men from life. But if Plato had known and taught by whom, and how, and to whom, and on account of what actions, and at what time, immortality is given,
he would neither have driven Cleombrotus nor Cato to a voluntary death, but he would have trained them to live with justice. For it appears to me that Cato sought a cause for death, not so much that he might escape from Cæsar, as that he might obey the decrees of the Stoics, whom
he followed, and might make his name distinguished by some great action; and I do not see what evil could have happened to
him if he had lived. For Caius Cæsar, such was his clemency, had no other object, even in the very heat of civil war, than to appear to deserve well of the state,
by preserving two excellent citizens, Cicero and Cato. But let us return to those who praise death as a benefit. You complain of life as though you had lived, or had ever settled
with yourself why you were born at all. May not therefore the true and common Father of all justly find fault with that saying
of Terence:448448Heautontim., v. 2, 18. This advice is given to a young man, who, not knowing the value of life, is prepared rashly to throw it away in
consequence of some check to his plans. —

“First, learn in what life consists; then, if you shall be dissatisfied with life, have recourse to death.”

You are indignant that you are exposed to evils; as though you deserved anything good, who are ignorant of your Father, Lord,
and King; who, although you behold with your eyes the bright light, are nevertheless blind in mind, and lie in the depths
of the darkness of ignorance. And this ignorance has caused that some have not been ashamed to say, that we are born for this
cause, that we may suffer the punishment of our crimes; but I do not see what can be more senseless than this. For where or
what crimes could we have committed when we did not even exist? Unless we shall happen to believe that foolish old man,449449Pythagoras taught the doctrine of the transmigration of souls, and affirmed that he had lived already as Euphorbus, one of the heroes of Troy, who was slain by Menelaus in the Trojan war. Lactantius again refers to this subject, book vii. ch. 23, infra. who falsely said that he had lived before, and that in his former life he had been Euphorbus. He, I believe, because he was born of an ignoble race, chose for himself a family from the poems of Homer. O wonderful and remarkable memory of Pythagoras! O miserable forgetfulness on the part of us all, since we know not who we were in our former life! But perhaps it was caused
by some error, or favour, that he alone did not touch the abyss of Lethe, or taste the water of oblivion; doubtless the trifling
old man (as is wont to be the case with old women who are free from occupation) invented fables as it were for credulous infants.
But if he had thought well of those to whom he spoke these things; if he had considered them to be men, he would never have
claimed to himself the liberty of uttering such perverse falsehoods. But the folly of this most trifling man is deserving
of ridicule. What shall we do in the case of Cicero, who, having said in the beginning of his Consolation that men were born for the sake of atoning for their crimes, afterwards repeated the assertion, as though rebuking him who
does not imagine that life is a punishment? He was right, therefore, in saying beforehand that he was held by error and wretched
ignorance of the truth.

441Cleanthes was a Stoic philosopher, who used to draw water by night for his support, that he might devote himself to the study of philosophy
by day. He ended his life by refusing to take food.

442Chrysippus was a disciple of Zeno, and, after Cleanthes, the chief of the Stoic sect. According to some accounts, he died front an excessive draught of wine; according to others,
from excessive laughter.

443Zeno, the chief of the Stoic sect. He is said to have died from suffocation.

444Empedocles was a philosopher and poet. There are various accounts of his death; that mentioned in the text is usually received.

448Heautontim., v. 2, 18. This advice is given to a young man, who, not knowing the value of life, is prepared rashly to throw it away in
consequence of some check to his plans.

449Pythagoras taught the doctrine of the transmigration of souls, and affirmed that he had lived already as Euphorbus, one of the heroes of Troy, who was slain by Menelaus in the Trojan war. Lactantius again refers to this subject, book vii. ch. 23, infra.